The Message International » Editorialhttp://messageinternational.org
Magazine Published by ICNASun, 04 Dec 2016 00:16:09 +0000en-UShourly1http://wordpress.org/?v=3.8.16Muslim Contributions to America: Taking It to the Next Levelhttp://messageinternational.org/muslim-contributions-to-america-taking-it-to-the-next-level/
http://messageinternational.org/muslim-contributions-to-america-taking-it-to-the-next-level/#commentsWed, 14 Sep 2016 19:52:04 +0000http://messageinternational.org/?p=2465“Have you ever been to a Muslim hospital? … Have you witnessed a Muslim charity? Can you show me one Muslim signature on the Constitution, Declaration of Independence, or Bill of Rights? Have you ever seen a Muslim do anything that contributes positively to the American way of life?” These were the exact words of a public statement made by a Michigan Republican National Committeeman not too long ago. This perspective is not unique, for we have heard a similar statement or narrative from other people as well. One may wonder if this is sheer ignorance or deliberate propaganda.

Today Muslims are on the front lines of campaigns to support social justice and end civil rights abuses

Recently, in the wake of the anti-Muslim statements made by Republican presidential candidate Donald Trump, the UK’s daily Guardian published an article providing a brief but compelling survey of contributions made by Muslims in shaping, developing, and serving America (google: the guardian, Muslims who shaped America). The article observes, “What Trump doesn’t seem to grasp is his own country’s history, and how many American achievements worth celebrating are the work of the kind of people – Muslims – he wants to keep out.” The article also commented that even a partial list of “some of the things Muslims have done for the US…is still more impressive than what Trump has done for his homeland.”

Did the author, Stuart Jeffries, overstate the case? Actually, no. He acknowledges that his list is far from exhaustive but it nonetheless shows that Muslims have been part of American society right from its inception. That story is not well-known, however, as Muslims in America have always been a minority. Nevertheless, Islam has been present and notable all along. Professor Richard Turner, for example, mentions that while researchers disagree over the number of Muslim slaves that were brought to the Americas, they agree that many Muslim slaves were educated and literate in Arabic and they “often occupied leadership roles in the jobs that slaves performed on plantations in the American South…Their names, dress, rituals, and dietary laws were perceived as powerful significations of Islamic identities in the slave community.” To name just a few, Bampett Muhammad was a soldier who fought for the Virginia Line between the years 1775 and 1783 under Commander-in-Chief of the Continental Army, George Washington, in the war against British colonialism. A North African Arab, Yusuf Ben Ali, also fought along with him. A Muslim American soldier, Peter Buckminster, is the man who killed British Major General John Pitcairn at the battle of Bunker Hill. Buckminster later changed his surname to Salem or Salaam.

There is evidence that founding fathers John Quincy Adams and Thomas Jefferson were quite familiar with Islam and possessed copies of the Holy Quran in their personal libraries. It is worth noting that Keith Ellison, the first Muslim elected to congress, used Jefferson’s nearly 250¬?year¬?old Quran to be sworn in on as a U.S. congressman. Many Americans don’t know that in 1777, Morocco, a Muslim nation, was the first country to formally recognize the United States as an independent nation. The vast majority of early Muslims present in the U.S. were Africans brought to this country as slaves in the 17th century. The next major wave of Muslims coming to America was in the mid-19th century through to the 1920s, with large numbers emigrating from the Middle East, mostly from Lebanon and Syria, many of whom settled in the American Midwest. Muslim immigrants, like all those who sought opportunity in America, settled in their new home, and established deep and sturdy roots for the generations to come. Achievements by Muslim Americans followed, and as proud citizens they contribute to American society as educators, doctors, engineers, athletes, lawmakers, and soldiers. Statistics provided by the American Medical Association indicate that ten percent of all American physicians are Muslim. Today Muslims are on the front lines of campaigns to support social justice and end civil rights abuses. Muslim charity groups in the United States are too numerous to catalog, though the Bay Area Islamic Networks Group, the UMMA Clinic in Los Angeles, the Chicago-based Inner-City Muslim Action Network, and Dearborn’s ACCESS are examples of groups that provide crucial services for the needy and empower the underprivileged. In 2013, the Muslim charity Helping Hand for Relief and Development (HHRD) was rated among the top ten charities in the United States.

In this issue we look at ways by which American Muslims are thoroughly engaged in further extending their contribution and service to their local communities and to this richly diverse nation. Striving for harmony in every aspect of life through Allah’s guidance, participating fully in civic life, realizing the essential connection between proper human assumption of trusteeship of this earth and the development of ethical character, and duly disseminating the reality about Islam’s call for moderation rather than extremism in any form – these are some of the areas in which American Muslims are demonstrating their commitment to assimilation. But this is qualified assimilation into the American fabric of daily life, one that does not compromise the Islamic principles and values that make the history and contemporary presence of Muslims in America a profound and inspiring story. We must celebrate this!

Islam and Muslims have been part of American history for centuries, but most people are unaware of this fact. They think Islam in the United States is a relatively recent phenomenon and, hence, alien and un-American. In reality, there is a centuries-long recorded history of a Muslim presence in America, and Muslim Americans have contributed much to the nation they call home, as noted by President Barrack Obama: “They have fought in our wars, they have served in our government, they have stood for civil rights, they have started businesses, they have taught at our universities, they’ve excelled in our sports arenas, they’ve won Nobel Prizes, built our tallest building, and lit the Olympic Torch.” This record of contribution and service is extensive, but Islamophobes, sadly, overlook or conceal this fact.

Far from being a foreign presence, Muslims have exerted a positive influence on American culture even greater than their numbers would suggest from the very beginning.

Their aim, by any and all means, is to rip out the interlaced thread of Muslim historical and contemporary presence from the American tapestry. But do they not realize that tearing out one thread can unravel the whole? Still they want to ostracize Muslim Americans, to blame the Muslim community collectively for any extremist act anywhere on the globe by any individual(s) who purport to represent the Muslim faith. Yet we hear little about Christian terror groups around the world like The Army of God and The Concerned Christians in the U.S., Eastern Lightening in China, and The Lord’s Resistance Army operating in various countries in Africa, all of which are actively carrying out terror attacks in the name of Christianity.

It’s truly unfortunate that whenever a Muslim commits an act of terror, the media lets stand, and even exacerbates, the false notion that Muslim extremism is a unique phenomenon. Then we hear Donald Trump call for profiling and increased surveillance on Muslim communities, and a total ban on Muslim immigration to the U.S. Thankfully, political leaders from both parties have either denounced or distanced themselves from Trump’s Islamophobic remarks.

Negative attitudes toward Muslims in America, however, is far from fading and many Americans only know about Muslims through negative media coverage. A YouGov poll found that more than two-thirds of people surveyed have no Muslim friends or co-workers. Asked if they have ever been inside a mosque, 87 percent of respondents said no. This underscores how important it is to make our fellow Americans familiar with Islam, Muslims, and the historical presence of Muslims in our nation. Noted author Jerald Dirks has pointed out in his book “Muslims in American History: A Forgotten Legacy” that “written documentation, linguistic evidence, and reports of early Spanish explorers of the New World suggest Muslim contact with the Americas prior to Columbus. Muslims and Moriscos sailed with Columbus and were part of many of the Spanish explorations of the New World. Muslims comprised a significant percentage of the enslaved Africans who were brought to the Americas, and many Islamic residuals have found their way into contemporary African-American life and culture… Beginning in the late 19th century, successive waves of Muslim immigrants enriched America, and the phenomenon of Americans converting to Islam became increasingly widespread.”

James H. Hutson who has worked for the Manuscript Division of the Library of Congress and authored many books, including “Religion and the Founding of the American Republic” (1998), has written, “The Founders of this nation explicitly included Islam in their vision of the future of the republic….Far from fearing Islam, the Founders would have incorporated it into the fabric of American life.” Lynn Stuart Parramore, with a doctorate in cultural theory, has written, “…Thomas Jefferson purchased a Quran to learn about the Islamic legal code – the same Quran that was used in the swearing in of Muslim Keith Ellison to the U.S. Congress. In 1776, John Adams published ‘Thoughts on Government,’ which praised the prophet Muhammad as a ‘sober inquirer after truth.’ Ben Franklin set up a non-sectarian meetinghouse in Philadelphia, declaring in his autobiography that ‘even if the Mufti of Constantinople were to send a missionary to preach Mohammedanism to us, he would find a pulpit at his service.’”

As we see, Islam and Muslims are not a new or foreign presence in this country. Muslims’ love for, and attachment to, America is no less than that of any other community or faith group. To quote Dr. Parramore once more: “Muslims wish to be seen as Americans, and a look at America’s Islamic roots proves that they have every right to be – even more, perhaps, than those who rail against them. It’s time to clarify the confusion about the role of Islam in early America and remind ourselves that far from being a foreign presence, Muslims have exerted an influence on American culture even greater than their numbers would suggest from the very beginning. The real foreign presence is Islamophobia, which is completely at odds with America’s founding principles.” We hope that all Americans will get the memo that Muslims, as in the past, are contributing to and serving the American ideal, and will continue to do so, eager to enhance the common good and help fulfill America’s greatest potential.

]]>http://messageinternational.org/muslim-roots-in-america/feed/0Faith, Submission, and Service: Important Questionshttp://messageinternational.org/faith-submission-and-service-important-questions/
http://messageinternational.org/faith-submission-and-service-important-questions/#commentsTue, 30 Dec 2014 23:21:43 +0000http://messageinternational.org/?p=2104What is Islam? What does it mean and what does it stand for? More specifically, who is a Muslim and when a Muslim says he/she has submitted to Allah, what are the obligations and duties to the Creator, to fellow human beings, and to the rest of the creation? How can a Muslim transform his or her faith into action and contribute to making this world a better place? These are some of the important questions we, as Muslims, are supposed to think about and answer for ourselves in order to practice our religion the best possible way. In so doing, we are better equipped to provide proper understanding of Islam to others who are confused or misguided by the wrongdoing of deviant Muslims or by the propaganda of Islamophobes. The theme of this year’s ICNA convention is “Islam: Faith, Submission, and Service.” We are pleased to address this topic in some detail in this current issue of the Message.

If Islam is understood and implemented properly, the fruits of faith not only benefit individuals…but the society as a whole

The call of Islam brings forth our curiosity about life and inspires us to observe, think about, and analyze human existence on this earth. At the same time, it provides answers to all of humanity’s perennial questions: Where did we come from? Where are we heading? What is the purpose of life? With the guidance of Islam, we are infused with motivation to search for ultimate truth; and the answers Islam provides have clarity and a compelling, elegant quality that motivate us to try harder, reach farther, and act in a manner that is pleasing to those around us and, most importantly, pleasing to our Creator.

Etymologically, the term Islam is derived from two meanings. The first is salaam which simply means peace; and the other is submission which is a conscious willing surrender to the Will of God. When put together, these two meanings indicate that Islam is the attainment of peace through voluntary submission to the Will of God.

As to who is a Muslim, we can answer this from three perspectives. First, from the jurisprudential point of view, a Muslim is a person who believes in Tawhid (oneness of God), all the prophets and messengers that were sent by God throughout history including the last one, Prophet Muhammad (peace be upon him), and accepts the last revealed scripture, the Qur’an, as the singular and ultimate guide of life. Second, in Islam, faith is not merely lip service—it must translate into action. In this sense, a Muslim is a person who submits himself or herself unreservedly to God’s Will and obeys His precepts as set forth in the Quran and transmitted to mankind by Muhammad (pbuh), His last Messenger. It is important to mention that when a person submits to God, it is taken into account that each of us is imperfect and will fall short in some ways. However, the willingness and the intention to implement what the Qur’an and the example of the Prophet require of us —that is what is necessary. In Qur’an, Allah SWT says: “It is not fitting for the believing man or for the believing woman that whenever Allah and His Messenger have decided any matter, they should have any other opinion” (Holy Quran 33:36).

From an Islamic point of view, when any individual in any place or time in history has to the best of his or her ability searched for the truth and then submitted his or her will to the Will of God, he or she is regarded as a Muslim. In the Qur’an, Prophet Joseph is quoted as saying, “Creator of the heavens and the earth, You are my protector in this world and in the hereafter. Take my soul as a Muslim [i.e. one submitting to Your Will) and unite me with the righteous” (112:101). In 10:84, Moses is quoted as saying, “O my people, if you do really believe in God then in Him put your trust if you are Muslims.”And finally, Allah SWT says, “And behold! I [God] inspired the disciples to have faith in Me and My apostle [Jesus]. They said, ‘We have faith. Bear witness that we bow to God as Muslims’” (Qur’an, 5:111).

The third perspective to consider as to who is a Muslim is to realize that one who submits strives to please Allah through serving humanity. Allah SWT is kind to those who are kind to those who inhabit the earth. Thus, if someone stretches his hand out to you to seek help and it returns empty, you then have refused, in a manner of speaking, to help Allah. The Prophet (pbuh) said: “The most beloved people to Allah SWT are those who help and benefit others the most, and the most beloved actions to Allah SWT is pleasure and happiness that you cause to enter the heart of a Muslim, or to solve one of his problems, or to pay off his debt, or to prevent him from being hungry.”

The above discussion can be summed up by saying that faith, if sincere, produces righteous conduct, and whenever these two confirm each other, God’s grace transforms human life. Instead of being troubled and worried, people then gain peace and contentment; and instead of being self-centered, greedy, and uncaring, they become kind-hearted, empathic, and generous in helping others. If Islam is understood and implemented properly, the fruits of faith not only benefit the individual who practices Islam, but also those in his or her family, circle of friends, community, and society as a whole. May Allah SWT help us all to practice our religion properly.

]]>http://messageinternational.org/faith-submission-and-service-important-questions/feed/0Thoughts on Thankfulnesshttp://messageinternational.org/thoughts-on-thankfulness/
http://messageinternational.org/thoughts-on-thankfulness/#commentsTue, 30 Dec 2014 19:54:21 +0000http://messageinternational.org/?p=2072How can we thank Almighty Allah for all His great blessings upon us? For sure we are unable to do so properly or adequately in any ultimate way, as His bounties and blessings are endless. We can’t ever comprehend the extent of the favors granted to us, and if we try to count them, we can’t do it. As the Qur’an says: “But if you count the favors of Allah, never will you be able to number them” (Al-Qur’an 14:34). Everything that we possess including our health, wealth, and talents—all are given by Him. Our very existence and our continuing sustenance are also dependent on Allah’s will and favor. So whatever praise is due, it is due to Him alone, for nobody has the power to give us anything except by His will. It is for this reason that Allah (swt) commanded Prophet Ibrahim to say: “It is He who has created me, and so it is He who guides me; it is He who gives me to eat and drink, and whenever I am sick it is He who heals me; and it is He who makes me die and then will bring me to life. And upon Him, I pin my hope that He would forgive my sins on the Day of Judgment” (Al-Qur’an 26:77-82).

The Prophet (pbuh) made it clear that expressing our gratitude to Allah by thanking Him also involves thanking people who benefit us or do favors for us

Allah governs and sustains everything in this universe, and whatever happens to us — even the things we call personal afflictions or natural disasters — are also from Allah. To quote Ibn Ataa, “When Allah puts one of us to a test by losing one, two, or even five blessings, he feels that he is faced with a severe crisis. While in reality he has billions of blessings which Allah is bestowing on him every moment. In every cell in your body, there are countless blessings. In every second you live, there are countless blessings. In every breath you breathe, there are countless blessings. In every glance you make, there are countless blessings. Allah is the One who is worthy of [receiving our] thankfulness.”As a matter of fact, in times of calamity and distress, there is always some good for us, provided we respond appropriately. The Prophet said: “How wonderful is the case of a believer! There is good for him in whatever happens to him — and none, apart from him, enjoys this blessing. If he receives some bounty, he is grateful to Allah and this bounty brings good to him. And if some adversity befalls him, he is patient, and this affliction, too, brings good to him” (Muslim).

So how can we express our gratitude to Allah (swt)? The first and foremost way for us to thank Allah is to be aware of His presence and His power at all times and in all places, and to keep in mind all the favors He has granted to us, whether these favors are seen or unseen. This awareness has tremendous impact upon our daily life, as this brings us to submission and servitude to our Lord. Eman (belief) implies shukr or gratefulness, while kufr (disbelief) indicates overlooking, ignoring, or concealing the favors. Obviously, if a man is ungrateful, Allah is unaffected, but if that man becomes grateful, then he is the one who gains in all ways. Gratitude for blessings brings us more blessings. As Allah says: “And [remember] when your Lord proclaimed: ‘If you give thanks, I will give you more [of My blessings]; but if you are thankless, verily, My punishment is indeed severe’” (Al-Qur’an 14:7).

Second, our gratitude to God should be expressed through gratitude of the heart, gratitude of the tongue, and gratitude of the physical faculties. As Imam Ibn al-Qayyim explained: “Gratitude may be in the heart, in submission and humility; on the tongue, in praise and acknowledgement; and in the physical faculties, by means of obedience and submission” (Madaarij al-Saalikeen-2/246). As for the verbal expression of gratitude which is contradicted by action, Al-Tabari says, “the one who does that, does not deserve to be called grateful at all.”

Third, we should also remember that gratitude is a sense of genuine fulfillment, not because we have ceased to want or desire the good things in this life, but because we have cultivated a profound sense of knowing that Allah has already blessed us with what we need. In one of the hadiths, the Prophet (peace be upon him) said: “…if the son of Adam has one valley, he will wish that he had a second, and if he had two valleys, he would wish that he had a third. The stomach of the son of Adam will be filled only with dust [i.e., he is never satisfied]…” (Ahmad – 5/219). If we wish to transcend that state of malcontentedness, we should learn to truly appreciate what we have rather than fretting over what we don’t.

Finally, gratitude should help us recognize other people’s favors to us as well. The Prophet (pbuh) made it clear that expressing our gratitude to Allah by thanking Him also involves thanking people who benefit us or do favors for us. He (pbuh) said: “He who does not thank people, does not thank Allah” (Ahmad, Tirmidhi). He also said: “Whoever does you a favor, then reciprocate, and if you cannot find anything with which to reciprocate, then pray for him until you think that you have reciprocated him” Abu Dawood (1672).

Truly in gratitude we can find our contentment and fulfillment, our peace and final salvation.

]]>http://messageinternational.org/thoughts-on-thankfulness/feed/0The Ansar of Todayhttp://messageinternational.org/the-ansar-of-today/
http://messageinternational.org/the-ansar-of-today/#commentsTue, 30 Dec 2014 18:16:46 +0000http://messageinternational.org/?p=2037When the early followers of the Messenger of Allah, peace and blessings be upon him, were being persecuted, mocked, and even tortured by their own kinsfolk, Allah made a way for them to migrate to the city of Yathrib. Prophet Muhammad, peace be upon him, met with a delegation of twelve believers from the city now known as Al-Madinah, at Mount Aqabah on the outskirts of Makkah who offered him a pledge of allegiance. They assured the Prophet that they would protect the new Muslims in the same way they would protect their own wives and children, and that should anyone raise arms against them, they would certainly be prepared to fight. After this pledge took place, the Prophet permitted his followers, the Muhajireen or emigrants, to escape to Madinah, and when almost all of the Muslims had gone, then he himself, peace be upon him, migrated.

Next time you see a new convert, show your love and support, ask if they need assistance, invite them to your home, inquire about their families, and share your knowledge with them without expecting anything in return except earning Allah’s pleasure

The Muhajireen were the first converts to Islam, and due to their belief in the Prophet, peace be upon him, they suffered a great deal, sometimes at the hands of their own family members. Thus, after the Hijrah, the Prophet established ties of brotherhood between them and the Muslims in Madinah who came to be known as the Ansar, or the “helpers.” The Ansar provided shelter, hospitality, and protection, even offering to share half of their wealth and possessions with their new brothers and sisters in faith. Allah mentions their generosity in the Qur’an: “Those who believed, and adopted exile, and fought for the Faith with their property and their persons, in the cause of Allah, as well as those who gave asylum and aid, these are friends and protectors, one of another” (Al-Anfal 8:72).

A comparison can be made of the Muhajireen of that era with the new converts of today in that they, too, embarked on a journey of faith and many have faced hardship and criticism from their own families for their decision. Conversion is a testing time, when new Muslims are struggling to learn and implement the basic principles of their faith, while attempting to explain their actions to parents, friends, coworkers, and classmates, and Shaytaan is busy trying to turn them back on their heels.

During this transition, new Muslims need help from their “Ansar,” those who have been born and raised in the deen and have practiced Islam from an early age, as well as from those converts who have been practicing for years or even decades. These choice “helpers” have a responsibility to embrace their new brothers and sisters, provide warmth and hospitality to them, educate them, and shelter them from any harm that they receive from those who oppose and abuse them, as the Ansar of Madinah did for the Muhajireen of Makkah, earning them a high status with Allah, subhanahu wa ta’ala.

Often, the only time new Muslims receive a kindly embrace is when they proclaim the Shahadah, but then they are left to struggle alone, when they do not even know how to make wudhu or pray, or the basic tenets of Islam, much less how to read the Qur’an. Many are left to celebrate alone during the Eid holidays, and some feel out of place when entering the masajid because they do not even encounter one smile from their brothers or sisters.

This edition of the Message International magazine highlights a “who’s who” in Spanish dawah, and features narratives from some of the Latinos who have embraced Islam. While reading these inspiring conversion stories, please remember all of our new brothers and sisters in faith. Next time you see a new convert, show your love and support, ask if they need assistance, invite them to your home, inquire about their families, and share your knowledge with them without expecting anything in return except earning Allah’s pleasure. It may be that if they learn any good through you, Allah will reward you each time they put it into practice. The Messenger of Allah, peace be upon him, said, “Whoever calls to guidance will have a reward similar to that of those who follow it, without the reward of either of them being lessened at all” (Saheeh Muslim: 2674).

May Allah make our strength of character and our eman like that of the Muhajireen and the Ansar. May He fortify our bonds of brotherhood like those of the Muhajireen and the Ansar, and may He be pleased with us as He is pleased with them. Ameen.

]]>http://messageinternational.org/los-ansar-de-hoy/feed/0The Meaning and Making of Interfaith Dialoguehttp://messageinternational.org/the-meaning-and-making-of-interfaith-dialogue/
http://messageinternational.org/the-meaning-and-making-of-interfaith-dialogue/#commentsThu, 30 Jan 2014 20:21:54 +0000http://messageinternational.org/?p=1853Ignorance breeds prejudice, and misinformation multiplies the harm. Among religious communities, this dynamic of confusion becomes vulnerable to extremist manipulation on all sides, and is particularly volatile if there is no communication among the more moderate and responsible elements within those respective communities. While there are various ways such communication can take place, interfaith dialogue is certainly among the most effective. The nature and objectives of interfaith dialogue, however, are unclear to many people. Some Muslims, for example, oppose interfaith dialogue, suggesting that it is part of ecumenism, and ecumenism is Christian. Similarly, some Evangelical Christian churches also call the mainstream Christians who participate in interfaith dialogue “infidels.” Removing this confusion by delineating what interfaith dialogue is and how it works is not only necessary, it is imperative.

Interfaith dialogue creates mutual understanding among the adherents of different faiths

Interfaith dialogue is a way of communication among religious communities that helps the dialogue partners understand each other’s beliefs, values, and concerns. Contrary to what many people think or suggest, the goal of this dialogue is not to eliminate differences of opinion and create a new religion, nor is it meant for seeking ways to defeat or silence others. Rather, its purpose is to create mutual understanding among the adherents of different faiths and traditions so that peaceful and meaningful co-existence becomes a reality.

Interfaith dialogue can take place and advance its aims if the participants demonstrate mutual respect and sincere commitment. All parties have to be willing to work together for a common purpose while keeping their proper manners, humbleness, truthfulness, fairness, and overall goodwill alive and active. Participants must be keen to uphold and preserve the right and freedom of worship for all people under all circumstances, and to acknowledge the legitimacy (in the most primary sense: “there is no coercion in religion” – 2:256) and depth of devotion of another’s belief even when it differs significantly from one’s own faith tradition.

That does not mean sacrificing, in any way, the doctrines, principles, and traditions of one’s own religion. As interfaith activist Shahid Athar has rightly pointed out: “Interfaith dialogue is not [about] accepting all or even part of the other faiths on a theological basis.” Interfaith activist Jaco Cilliers furthers this idea that one’s own beliefs are not undermined but rather strengthened: “Indeed, interfaith dialogue is constructive only when people become firmly grounded in their own religious traditions and through that process gain a willingness to listen and respect the beliefs of other religions.”

It is unfortunate that some Muslims, typically those who hold extremely conservative and narrow minded views, vigorously campaign against interfaith dialogue, citing Qur’anic verses such as: “It is He Who has sent His Messenger with guidance and the religion of Truth that he may proclaim it over all religions, even though the disbelievers may detest [it]” (61:9).They claim that this verse condemns interfaith dialogue. However, analysing this verse within a wider Islamic context, analysts have suggested that such an interpretation is incorrect. As noted by M. Shafiq and Abu-Nimar, the essence and instruction of this verse bring us to the realization that, “first, Islam is the message of truth and that Muslims have to do their best to spread it. Second, some people always resist the truth when it is brought to their community. And third, Muslims must be ready to face the ensuing consequences and find positive ways to deal with them. As we know, truth cannot be spread amidst hostility, but only with proper behavior and patience. One has to do one’s best to create a peaceful environment of trust. The Prophet (saas) provided us with such a model when he signed the Treaty of Hudaybiyyah with his Makkan opponents, the very ones who had expelled him and his followers from Makkah. He could see that this treaty would lead to peace and that by signing it, the Muslims would be able to move freely in a peaceful atmosphere and spread Islam. This verse demands that Muslims build good relations with others” (Interfaith Dialogue: A Guide for Muslims, VA: IIIT, p.8).

Sadly, it’s too common that some people perform religious rituals and practice religious traditions without understanding and internalizing the meaning and the implications of the teachings. If they make meager effort to understand their own religion in a deeper way, we should not be surprised that they are little inclined to try and understand the beliefs and traditions of others. They fail to recognize the fact that diversity in religious beliefs and traditions must not be judged by human beings, for it is the domain of the Divine. As a believer in a particular religion, one is certainly entitled to propagate his/her belief including warning people that “rejection of [true and correct] belief in God will surely have consequences in the afterlife.” But a believer has to accept the reality that it’s up to God to determine the recompense for each individual. So, human freedom and choice must not be denied in this world under any pretext. Interfaith dialogue speaks for this right and thereby creates a better and more tolerant environment. It facilitates mutual understanding and promotes peace, justice, and harmony in a pluralistic society. Every conscientious person therefore should support and work for this great cause.

]]>http://messageinternational.org/the-meaning-and-making-of-interfaith-dialogue/feed/0Education for the Next Generationhttp://messageinternational.org/education-for-the-next-generation/
http://messageinternational.org/education-for-the-next-generation/#commentsThu, 30 Jan 2014 18:33:14 +0000http://messageinternational.org/?p=1806The debate over “public school vs. Islamic school” is not new in America. Ever since the Muslim community started building full-time Islamic schools in the early 1990s, this topic has been part of regular and ongoing discussion and debate. Some passionately argue for Islamic schools while others oppose them because of their current flaws. As a result, American Muslim parents are more confused than ever before in deciding upon the right place for educating their children. Given that a proper and adequate education, both Islamic and academic, is critical to the health and success of our children and our communities, and that both sides of the argument have legitimate points, we have decided to revisit some of the issues here, as this insha’Allah can help parents make an informed decision about the education of their children.

The soul of your child is like an uncut precious jewel entrusted into your care by Allah

The arguments in favor of sending children to Islamic school can be summed up as follows: In full-time Islamic school, children are provided with an Islamic environment. The kids can pray in congregation and learn about Islam in positive and affirming ways. They have the opportunity to interact with and establish close relationships with other Muslim children in classes and during recess. They are protected from exposure to intense peer pressure relating to sex, drugs, alcohol, and violence. So their faith is strengthened rather than diminished by their school experience.Very importantly, the students are spared being bullied for their faith. In addition, Islamic schools are a place to build a healthy identity and sense of responsibility in our Muslim students as the aim of education, first and foremost, is to nurture and mentor our children to be conscious of their responsibility to Allah, the Creator, and then to fellow human beings.The Islamic school can attain to this objective. Public schools in America cannot.

On the other hand, those who argue against sending our children to Islamic school suggest that regardless of the comparatively healthier environment, many Islamic schools continue to be disorganized, ill-equipped, and beset with numerous other shortcomings. For example, Islamic schools in America, it is argued, have developed their curricula unsystematically. Their curricula for Islamic and Arabic studies, which is considered to be the raison d’être of an Islamic school, is remarkably weak and unable to meet the requirements of Muslim students residing in the West. Thus, Islamic schools have become merely a refuge from the negative influences of public schools, rather than a superior option of education providing valuable resources and uniquely Islamic benefits for our children. In addition to that, Islamic schools typically have very limited budgets, running strictly on tuition payments and donations. Teachers’ salaries are less than half what they could receive in public schools. As a result, Islamic schools find it difficult to recruit and retain qualified teachers. Very few, if any, of the existing Islamic schools can educate a child in a professional, robust, and comprehensive way. And some point out that students graduate from the Islamic school without the personality assets and coping skills that are needed for them to navigate the challenges of high school or college campus.

It is obvious that both positions, as stated above, have legitimate arguments and there is no easy answer or quick fix to this situation. Certain stipulations, however, must be made. First, Islamic education doesn’t mean that children should be brought up feeling as outliers to this nation and its people. Islamic education must aim to Islamize our children without de-Americanizing them. Islamization within an American context means that Islamic schools should promote integration of Muslim children in the larger American society and provide an education that makes them strong in faith as well as informed citizens and active contributors to the American society.

Second, it must be remembered that the role of the parents and the family is crucial, and ultimately more important than which school the child attends. At the end of the day, it is parents’ first responsibility to ensure the proper development and training of their children. Unfortunately, many parents fail to recognize this fact. While a Muslim child absorbs Islamic values from a variety of sources including parents, teachers, peers, friends, and the social environment, parents play the most vital role. Therefore, they have to provide an Islamic environment at home first. It is hypocritical to speak and act in un-Islamic ways and yet expect, even demand that the child adhere to Islamic values. Parents should set the best examples for their children to emulate.

One scholar has rightly stated: “The soul of your child is like an uncut precious jewel entrusted into your care by Allah. To you is given the awesome responsibility of shaping that precious jewel into a beautiful form, pleasing to the eye of Allah. “As parents, we must realize this divinely-ordained duty and be mindful about fulfilling this task. We should also remember that Islamic schools are not the entire answer, but one interlocking piece, albeit an important one, in a larger schema. That is to create an Islamic environment incorporating all the principles and values of Islam. May Allah SWT help us fulfill our obligations and enable us to facilitate each generation being better and more virtuous than the last.

]]>http://messageinternational.org/education-for-the-next-generation/feed/0Divine Mandate for Helping the Deprived and the Disadvantagedhttp://messageinternational.org/divine-mandate-for-helping-the-deprived-and-the-disadvantaged/
http://messageinternational.org/divine-mandate-for-helping-the-deprived-and-the-disadvantaged/#commentsWed, 29 Jan 2014 19:01:59 +0000http://messageinternational.org/?p=1764Human life is ever vulnerable and unpredictable. It’s also a fact of life that nobody is immune from this uncertainty. People face misfortune for countless reasons. Even when someone faces a difficult situation due to his or her ownmistakes, that doesn’t mean the person should be ignored or not afforded sympathy. Helping people in need is, in fact, an innate inclination of the human conscience.

No person stretches his hand out to give in charity without it first falling into the hand of Allah (SWT) before it falls into the hand of the needy

Anyone who is familiar with world religions recognizes that piety and charity have been defining characteristics of all revealed faiths. According to Islam, piety cannot be attained if giving in charity is neglected. As the Qur’an says: “You cannot attain to righteousness unless you spend (in charity) out of what you love” (Al-Qur’an, 3:92).In fact, when someone suffers from hunger, illness, poverty, or any other misfortune or calamity, it is certainly a test from Allah (SWT). However, what we must be mindful of is that it is not just a test for that particular individual, but a test for all others as well, especially for those who are capable of alleviating the suffering of the afflicted one.

In numerous places of the Qur’an, Allah (SWT) has reminded us about our responsibility toward less fortunate people. Only a few citations may suffice to indicate how serious it is according to Islam. In Surah Al-Ma’un, Allah (SWT) declares that harshness to orphans and neglect of the poor is a sign of disbelief and of denial of the Day of Judgment: “Have you seen the one who denies the religion? Such is he who repulses the orphan, and who does not urge others to feed the poor. Woe to worshippers, who are neglectful of their prayers, those who make a show [of piety], and refuse to render small acts of kindness [towards others]” (Al-Qur’an, 107:1-7). In SurahAl-Muddathir, one of the earliest revelations of the Qur’an, a moving scene from the Day of Judgment has been presented: “In Gardens they will ask the evildoers: ‘What caused you to enter the hell-fire?’ They will say, ‘We were not of those who prayed and we did not feed the poor. But we used to talk vanities with vain talkers and denied the Day of Judgment until it came to us that which is certain’” (Al-Qur’an, 74:39-45). In SurahAl-Fajr, Allah (SWT) calls to the people of ignorance who claim tohave a religion that brings them close to Allah:“No indeed! You do not treat the orphans with respect nor do you urge one another the feeding of the poor; and you devour the whole of inheritance greedily, and you love the wealth with all your hearts” (Al-Qur’an, 89:17-20).

It is worth noting that zakat (poor dues) is one of the five pillars of Islam, which indicates the importance of helping the deprived and the disadvantaged. Zakat is actually an institution aimed at eradicating poverty by providing financial protection to the poor, the needy, the old and the weak, the unemployed, the disabled, the widows, and so on, regardless of whether they asked for it or not. Allah (SWT) has declared in the Qur’an that in everyone’s wealth there is a portion for the people who are deprived and disadvantaged:”And in their wealth and possession, there is right for the [needy], who asked and who [for some reasons] was deprived” (Al-Qur’an,51:19). Zakat is, therefore, not a worldly innovation, it’s a divine intervention. It is not giving any amount the giver wishes, as the rate of zakat is fixed and has to be paid accurately. If implemented properly, zakat functions as a means to eradicate poverty in the society; and it also simultaneously molds individuals into responsible and caring persons who are always ready to help the poor and those who are unfortunate.

As a matter of fact, Islam is based upon two things: 1) haququllah — the rights of God; and 2) haququlibad — the rights of God’s creation. The Qur’an makes it evidently clear that there is no piety without charity. Love for God veritably entails loving and serving humanity. Prophet Muhammad (pbuh) exhorted us saying: “The highest level of the intellect, after belief in God, is to be of service to the creation.” According to another tradition,Ibn Abbas (RAA) narrates that the Prophet (SWT) said: “No charity ever decreased any wealth. No person stretches his hand out to give in charity without it first falling into the hand of Allah (SWT) before it falls into the hand of the needy.”

Imam Ibn Rajab rightly explained: “Human beings are obligated to give thanks to Allah every single day for His blessings on them by performing acts of virtue and charity on a daily basis. These include all acts of benevolence and compassion, helping those in distress or need, treating others compassionately, rendering acts of kindness towards them, protecting them against harm or injury, as well as any act of kindness towards each and every creature of God.”

To sum up, the moral edifice of Islam requires Muslims to help people in need, whether they be on the right path or not, Muslims or non-Muslims. Giving in charity is not just an act of individual volition and inclination, but an incumbent duty upon all Muslims who are bestowed with wealth or any other resource such as time and energy to volunteer. To attain the good pleasure of God Almighty, we must submit ourselves to this divine commandment sincerely and wholeheartedly.

]]>http://messageinternational.org/divine-mandate-for-helping-the-deprived-and-the-disadvantaged/feed/0Quest for Happinesshttp://messageinternational.org/quest-for-happiness/
http://messageinternational.org/quest-for-happiness/#commentsWed, 29 Jan 2014 12:54:14 +0000http://messageinternational.org/?p=1720We all want to be happy in life. Who doesn’t? Yet, it’s an undeniable fact that people, more often than not, search for happiness through wrong means and in wrong places. Many times people even resort to self-destructive things in the attempt to escape the troubles and worries of life. But, then what do they experience? They get nothing but suffering and more miseries. As the saying goes, “They go from the frying pan into the fire.”

If a person’s material wealth is not supplemented with inner wealth through spiritual guidance, such worldly elements are only a source of evil and destruction

One may argue that the question of “right” and “wrong” is a relative matter, as is the case of the concept of happiness. One thing, however, can neither be denied nor disputed: Those who do not possess the asset of faith are quite vulnerable against those of the forces of life and nature that are unfavorable, and when things don’t go as planned or expected, or adversity strikes, these people experience despair, anger, and/or emptiness. Sometimes, they even turn to activities that are ruinous to their health and general well-being, and detrimental to social stability. Faith in God, on the other hand, gives a visage of perfect beauty to man’s life, because when one knows very well that existence does not perish with death, it creates an inner peace. It allows a person to traverse the entire course of life with steadiness and moderation.

Faith, if sincere, produces righteous conduct, and whenever these two confirm each other, God’s grace transforms human life. Instead of being troubled and worried, people gain peace and contentment; and instead of being assailed at every turn by assaults of disappointment, panic, regret, or frustration, they enjoy calm and serenity. How does it happen? Well, sincere obedience and worship of God establish a strong relationship between man and his Creator, and this becomes the pathway of attaining to a balanced and righteous character. With this Divine guidance, an infallible source of wisdom and strength, the precious blessings of security, satisfaction, contentment, and happiness grace the believer’s life.

Sadly enough, many people simply don’t realize or reflect upon this most important reality of life. They think that the acquisition of wealth, or some other worldly achievement, alone, will bring happiness. But genuine happiness is some inner tangibility that is not acquired by the mere fulfillment of external or material needs. If a person’s material wealth is not supplemented with inner wealth through spiritual guidance, such worldly elements are only a source of evil and destruction. Examples are plenty, and present all around us.

Now, what does Islam offer and prescribe here? The Islamic teachings make us aware of the inner truth of this ephemeral world, and that the human nafs (soul or self) is composed of a complex mixture of opposing forces of good and evil. We are instructed that the nafs that tempts us to evil is called nafs al-ammarah (the imperious, carnal self), and the nafs that reproaches us when we commit a sin or evil is called nafsal-lawamah (the reproaching self). There is another nafs which is called nafs al-mutma’innah (the restful, contented soul). This is the stage when one is well pleased and happy with one’s Creator and His commands and refrains from any kind of transgression. To attain this quality, a person has to look beyond the limited horizons of a world where sin is often equated with good pleasure and sophistication, and righteousness and doing good out of religious devotion are made to seem odd and naive. In other words, a person’s vision must transcend the boundary of this temporary life and have conviction in resurrection (life after death). One must constantly remember that at the threshold of death, the door to another world will open, and every soul will enter an eternal life of which the joys of reward and the agonies of punishment are incomparable to anything we know in the dunya. It is relevant here to note that sins and crimes, including those carried out in the name of religion, no matter how the perpetrators try to justify them, are barriers to happiness for the criminal, the victims, and society at large. One scholar has said, “A criminal is always more unhappy than his victim, for a criminal who is not punished could be among the most miserable of people”.

The Qur’an declares: “And whosoever follows My guidance, on them shall be no fear nor shall they grieve” (Qur’an, 2:38). In another place, we are told: “Such are the ones who believe, and whose hearts find rest in the remembrance of Allah. Surely, in the remembrance of Allah do hearts find rest. So those who believe [in the message of the truth] and work righteousness are destined for happiness and a blissful end”(Qur’an, 13:28-29).

Having said this, we must mention too that faith is the wellspring of elevated thoughts, attitudes, and behaviors that lighten our load, strengthen our bonds of kinship and friendship, and spur us to stand up for fairness and justice everywhere. Does not this pave the way for happiness, personally and collectively?

Prophet Muhammad (pbuh) thus advised mankind to contemplate and supplicate the following: “O Merciful Lord! Our hearts are in Your finger grip; You handle them as You like. Please make our hearts submit to Your deen [chosen way of life] and make our hearts satisfied with Your remembrance; and send down Your tranquility on our hearts and keep us on the path of piety, and make us worthy of it.” May God Almighty make it happen and grant us the happiness found in faith. Ameen.